THERE IS FASTING IN IṢẸṢE (IFÁ & ÒRÌṢÀ SPIRITUALITY/RELIGION)

In recent times, the subject of fasting within Iṣẹṣe has generated unnecessary controversy, largely arising from misunderstanding and, in some instances, attempts to impose uniform conclusions upon a tradition that naturally embraces diversity. It has therefore become necessary to clarify this matter so that adherents are guided by authentic Ifá teachings rather than assumptions or external comparisons.

Let it be clearly stated: fasting exists in Iṣẹṣe. However, fasting in Ifá is neither institutionalized nor generalized. Ifá does not command a universal fast for all adherents within a fixed period, month, or season. Such collective observances belong to other religious structures and are not part of classical Ifá doctrine.

This matter received extensive attention during the maiden convention of Isokan Orúnmìlà held in Òṣogbo under the able chairmanship of Àgbòngbòn Faniyi Fákáyọ̀dé, with Olúwo Aderemi Ifaoleepin serving as Vice Chairman, while I had the privilege of serving as General Secretary. The gathering brought together distinguished Ifá scholars across Yorùbáland, enriched by the immense contributions of Oba Edu Ifasayo Àlàbí and Araba Yemi Elebuibon.

After thorough deliberations, the consensus was clear: Ifá does not prescribe compulsory fasting tied to a particular day, month, or seasonal observance. No fixed calendar fasting exists within Ifá tradition.

Yet, this does not imply the absence of fasting within Ifá practice.

Ifá may recommend fasting on a personal basis, strictly according to the revelation of Odù during divination. In Ondo and Èkìtì traditions, fasting forms part of the spiritual solutions sometimes examined through Ìbò consultation, particularly when ẹbọ and ètùtù alone may not sufficiently address a situation. This is not a modern innovation but an ancestral method preserved through generations and still effective today.

One important reality must be acknowledged: Ifá traditions are not uniform in expression. The ordering of Odù, methods of initiation, ritual procedures, and linguistic expressions vary across Yorùbá communities. This diversity does not weaken Ifá; it affirms its universality. Ọ̀rúnmìlà himself emphasized this truth in Ogbè Ate:

Èdè Ọ̀yọ́ kò jọ t’Ẹ̀gbá
T’Ẹ̀gbá kò jọ t’Ọ̀yọ́
Dá fún Ọ̀rúnmìlà
Baba máa kọ́ èdè k’èdè kárí ayé.

Òyó differs from Ẹ̀gbá, and Ẹ̀gbá differs from Òyó.

The teaching reminds us that wisdom manifests through diverse cultural pathways without losing its essence. Rejecting another lineage’s practice simply because it differs from one’s own contradicts the philosophy Ifá itself teaches.

It must also be emphasized that no responsible Babaláwo prescribes fasting arbitrarily or for personal preference. When fasting is recommended, it arises solely from the instruction of Odù Ifá.

In Okanran Ìrẹtè, Ifá declares:

Okanran Ìrẹtè awo kò jẹ
Okanran Ìrẹtè awo kò mu
Dá fún Ọ̀rúnmìlà
Bàbá nlọ bá àwọn ọmọ Irúnmọlè
Kún àjọ nílé Ọlọ́fin.

Here, Ọ̀rúnmìlà was warned not to eat or drink because betrayal surrounded him and his food had been poisoned. Abstinence became protection. Fasting, therefore, was not ritual symbolism but divine strategy for preservation.

A historical incident further illustrates this principle. A Christian pastor once underwent Ifá initiation solely to test the authenticity of Ifá. Knowing that Awos would feast on the seventh day, he secretly poisoned the food prepared for them. On that same day, the initiate’s Odù appeared again as Okanran Ìrẹtè. Acting upon Ifá’s instruction, the presiding Babaláwo requested that the initiate and his household taste the food first. The truth immediately surfaced. The pastor confessed and later devoted his life to Ifá practice.

This demonstrates a fundamental principle: fasting in Ifá is situational revelation, not religious imitation.

A similar event occurred during the Assembly of Traditional Worshippers meeting in Òkè Ìgbó, Ondo State. Although the Odù appeared with ire, Ifá was still consulted regarding whether delegates should partake of the prepared food. Ifá approved consumption, yet some attendees rejected further consultation, assuming it unnecessary. The lesson remains clear — spiritual certainty must come from Ifá, not assumption.

Another supporting verse from Èjì Ogbè teaches restraint as victory:

Òkè will not eat,
Òkè will not drink,
Yet Òkè shall overcome all enemies.

Here, abstinence represents strategic restraint that ensures triumph.

These verses and lived experiences confirm that fasting exists within Ifá — but always as individual prescription revealed through divination, never as institutional obligation. When Ifá recommends fasting and confirms it through Ìbò, no practitioner has the authority to reject that message simply because similar practices exist elsewhere.

Ifá speaks according to circumstance, not ideology.

Attempting to forbid fasting entirely within Iṣẹṣe therefore imposes personal opinion upon collective tradition. Disagreement is natural, but prohibition founded on limited perspective becomes a logical error. Perspective shapes perception — what appears as six from one direction may appear as nine from another.

The strength of Iṣẹṣe lies in its capacity to accommodate diversity while remaining rooted in Ifá revelation. The earlier we learn to respect these differences, the stronger and more harmonious our spiritual community will become.

Abọru Abọye.